Our tendency to perceive agency in ambiguous situations sheds light on the origins of cognitive biases like religion. Our minds, shaped by eons of natural selection, are finely tuned to err on the side of caution. Think of a group of ancient hunters traversing the savanna. A rustle in the tall grass could be merely the wind, or it could be a lurking predator. Those who instinctively assume the worst and flee are more likely to survive than those who dismiss the sound and remain vulnerable.
Over time, this survival advantage has led to the evolution of cognitive models that favor the perception of agency, even when there is none. We are prone to seeing patterns, faces, and intentions in random events because the cost of mistakenly attributing agency is far less than the cost of failing to detect a real threat. This explains why we might see a face in the clouds or feel a presence in a dark room. Religion is a direct byproduct of this phenomenon.
Furthermore, it’s important to keep in mind that every contemporary belief system stems from an uninterrupted chain of development, tracing back to the earliest human societies. This implies that every ideology has enjoyed a measure of success, having endured the test of time. This makes it difficult to definitively assert that one set of beliefs is fundamentally “more correct” than another, as truth is often subjective and dependent on context. After all, the effectiveness of a belief system in enabling a culture to thrive and grow is perhaps the most relevant measure of its “truthfulness.”
If somebody grows up in a religious environment, then religion becomes central to their world model. It’s not an isolated concept, it’s an integral part of the tapestry of their mind. Our brains, like all physical systems, operate within the constraints of energy efficiency. Assimilating a new idea requires mental effort, as it necessitates restructuring our existing cognitive framework to accommodate the newcomer. This, in turn, translates to expending energy to rebalance the connections within the neural networks of our brain. If a novel concept clashes significantly with our established beliefs, the energetic cost of integration can be substantial. Radical ideas that demand a significant restructuring of our mental models, such as challenging deeply held religious beliefs or political ideologies, may be discarded, deemed “too expensive” from an energetic standpoint.
This principle helps explain why it’s often so difficult to change the views of others, regardless of the soundness of your argument. The strength of the argument alone may not be enough to overcome the inherent inertia of our entrenched belief systems.
Our tendency to perceive agency in ambiguous situations sheds light on the origins of cognitive biases like religion. Our minds, shaped by eons of natural selection, are finely tuned to err on the side of caution. Think of a group of ancient hunters traversing the savanna. A rustle in the tall grass could be merely the wind, or it could be a lurking predator. Those who instinctively assume the worst and flee are more likely to survive than those who dismiss the sound and remain vulnerable.
Over time, this survival advantage has led to the evolution of cognitive models that favor the perception of agency, even when there is none. We are prone to seeing patterns, faces, and intentions in random events because the cost of mistakenly attributing agency is far less than the cost of failing to detect a real threat. This explains why we might see a face in the clouds or feel a presence in a dark room. Religion is a direct byproduct of this phenomenon.
Furthermore, it’s important to keep in mind that every contemporary belief system stems from an uninterrupted chain of development, tracing back to the earliest human societies. This implies that every ideology has enjoyed a measure of success, having endured the test of time. This makes it difficult to definitively assert that one set of beliefs is fundamentally “more correct” than another, as truth is often subjective and dependent on context. After all, the effectiveness of a belief system in enabling a culture to thrive and grow is perhaps the most relevant measure of its “truthfulness.”
If somebody grows up in a religious environment, then religion becomes central to their world model. It’s not an isolated concept, it’s an integral part of the tapestry of their mind. Our brains, like all physical systems, operate within the constraints of energy efficiency. Assimilating a new idea requires mental effort, as it necessitates restructuring our existing cognitive framework to accommodate the newcomer. This, in turn, translates to expending energy to rebalance the connections within the neural networks of our brain. If a novel concept clashes significantly with our established beliefs, the energetic cost of integration can be substantial. Radical ideas that demand a significant restructuring of our mental models, such as challenging deeply held religious beliefs or political ideologies, may be discarded, deemed “too expensive” from an energetic standpoint.
This principle helps explain why it’s often so difficult to change the views of others, regardless of the soundness of your argument. The strength of the argument alone may not be enough to overcome the inherent inertia of our entrenched belief systems.